Aristotle Quotes
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Every wicked man is in ignorance as to what he ought to do, and from what to abstain, and it is because of error such as this that men become unjust and, in a word, wicked.
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Justice therefore demands that no one should do more ruling than being ruled, but that all should have their turn.
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For suppose that every tool we had could perform its task, either at our bidding or itself perceiving the need, and if-like the statues made by Dædalus or the tripods of Hephæstus, of which the poet says that "self-moved they enter the assembly of the gods" - shuttles in a loom could fly to and fro and a plectrum play a lyre all self-moved, then master-craftsmen would have no need of servants nor masters of slaves.
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The legislator should direct his attention above all to the education of youth; for the neglect of education does harm to the constitution. The citizen should be molded to suit the form of government under which he lives. For each government has a peculiar character which originally formed and which continues to preserve it. The character of democracy creates democracy, and the character of oligarchy creates oligarchy.
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We must become just be doing just acts.
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Such an event is probable in Agathon's sense of the word: 'it is probable,' he says, 'that many things should happen contrary to probability.'
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When a draco has eaten much fruit, it seeks the juice of the bitter lettuce; it has been seen to do this.
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Time past, even God is deprived of the power of recalling.
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Neither should men study war with a view to the enslavement of those who do not deserve to be enslaved; but first of all they should provide against their own enslavement, and in the second place obtain empire for the good of the governed, and not for the sake of exercising a general despotism, and in the third place they should seek to be masters only over those who deserve to be slaves.
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The family is the association established by nature for the supply of men's everyday wants.
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So, if we must give a general formula applicable to all kinds of soul, we must describe it as the first actuality of anatural organized body.
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Equality consists in the same treatment of similar persons.
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It is unbecoming for young men to utter maxims.
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The proof that the state is a creation of nature and prior to the individual is that the individual, when isolated, is not self-sufficing; and therefore he is like a part in relation to the whole.
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I say that habit's but a long practice, friend, and this becomes men's nature in the end.
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We must not feel a childish disgust at the investigations of the meaner animals. For there is something marvelous in all natural things.
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Those who excel in virtue have the best right of all to rebel, but then they are of all men the least inclined to do so.
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But for those that are equal to have an unequal share and those that are alike an unlike share is contrary to nature, and nothing contrary to nature is noble.
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Demonstration is also something necessary, because a demonstration cannot go otherwise than it does, ... And the cause of this lies with the primary premises,principles.
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Now that practical skills have developed enough to provide adequately for material needs, one of these sciences which are not devoted to utilitarian ends has been able to arise in Egypt, the priestly caste there having the leisure necessary for disinterested research.
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Equality is of two kinds, numerical and proportional; by the first I mean sameness of equality in number or size; by the second, equality of ratios.
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There are three things that are the motives of choice and three that are the motives of avoidance; namely, the noble, the expedient, and the pleasant, and their opposites, the base, the harmful, and the painful. Now in respect of all these the good man is likely to go right and the bad to go wrong, but especially in respect of pleasure; for pleasure is common to man with the lower animals, and also it is a concomitant of all the objects of choice, since both the noble and the expedient appear to us pleasant.
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Of old, the demagogue was also a general, and then democracies changed into tyrannies. Most of the ancient tyrants were originally demagogues. They are not so now, but they were then; and the reason is that they were generals and not orators, for oratory had not yet come into fashion.
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I have gained this from philosophy: that I do without being commanded what others do only from fear of the law.